English
Therefore, being delighted and attached to signs because of their meaning is a reversed perception. So, what should it be like? The instruction says: If one dwells long in such meaning, one's own awareness is suchness itself. Because it is the source of wondrous signs, do not think of anything in your mind. As signs appear, one's own awareness is not a dharma that is not suchness itself; not even a particle can be found. Therefore, one should not be delighted and especially attached to them, but should know them as the nature of reality itself. Moreover, dream omens also appear, such as seeing the realm of hell, seeing places never seen before, seeing the three thousand worlds as flat as the palm of one's hand, being liberated from the executioners, being cured of poison and disease, swimming in the ocean, recovering from illness, dreaming of bleeding, dreaming of riding the sun and moon, the wheels of the sun and moon falling, etc., clearing away obscurations, seeing the truth, and signs such as suppressing the earth. For these, too, one should look to the nature of mind. So, from these, when rising from equanimity, one should practice without attachment to anything. There are also four practices for this: the practice of asceticism as a means, the practice without attachment or aversion, the practice that follows the meaning, and the practice that is in accordance with harmony. Among these, the practice of asceticism and equanimity is: without making any distinction between clean and unclean forms, practicing in equanimity. Moreover, being seized by skillful means, one should practice with the objects of samsara, with whatever dharma is abandoned by all. The Eightieth Chapter says: In order to reverse the thoughts of sentient beings, medicine should be taken as the main thing. Bodhicitta and flesh, as well as excrement, urine, blood, etc., should always be eaten by practitioners. Thus it says. Diseases that are completely seized by mantras cannot harm all. Those who realize skillful means and wisdom will not be harmed by the suffering of the three times. For those who possess skillful means and wisdom, all disturbing emotions are the cause of enlightenment. Thus it says. Its qualities are: one will obtain the power of body, speech, and vajra. Therefore, it is said to be the substance of accomplishment. So, even if one does not realize skillful means and wisdom, in this Great Vehicle, is it that one mainly practices what is pure? It shows that one is not liberated by that. It itself says: Because of not realizing skillful means and wisdom, one is not liberated.
Chinese
三界是轮回。 又，如果未精通方便， 那么，即使是道路的善行和功德， 也会转生到天界和人间。 无法获得无生死的境界。 如是说。 梵天和苦行仙人以清净为食， 龙和婆罗门以清净为食， 我未曾说他们能解脱。 畜生食用上等草， 乃至生命存在期间都食用， 我未曾说他们能解脱。 如是说，如果未精通方便，就无法超越轮回的境地。 然而，在这大乘中，如果精通方便，行为就没有 निश्चितता，无论如何行持，没有不转为二资粮的，不阻碍任何行为，享用的真相是对于福德没有执着的智慧。 真正的方便是什么呢？ 以无分别的智慧， 任何事物都不会被习气所染污。 因此，在那（经典）中说： 无上密咒， 依方便如何精通而成就。 如是说。 无贪嗔的行为是：对于自己的土地、田地、奴仆，以及珍宝和谷仓，马和大象，王位，父母和亲戚朋友，妻子，儿子和女儿，朋友等等，所有贪恋的对象，以及对于自己的辱骂、呵斥、殴打等等，所有嗔恨的对象，在自心中都不存在。在世俗谛中是智慧的坛城，在胜义谛中是觉性菩提心。而且，其自性在三时中无分别，任何相状显现却不执着，因此，那里没有自他之名，对谁产生贪嗔？谁会产生？因为没有能产生的，所以对任何行为都不贪恋，对任何事物都不嗔恨。 那（经典）中也说： 贪嗔之境有多少， 显现却无自性， 无论发生供养或辱骂， 对此不贪恋，不行贪恋之行，不以嗔恨回应，不争辩。 应与此意义相符。 对此，随顺意义而行持是：安住于瑜伽，无论做什么、行持什么四种行为，在经部中视其为幻化，在世俗谛中，即使不舍弃行为，但与那（经部）不同的是，在此，即使从等持中起身，显现也什么都不阻碍，也不会走向自我，到来也不会停止，在任何时候都将二取的智慧视为自明，因此不离那个意义。
English
The three realms are samsara. Furthermore, if one is not skilled in means, then even the virtuous practices and merits of the path will be reborn as gods and humans in higher realms. One will not attain the state of no birth and death. Thus it is said. Brahma and ascetic sages eat purity, nagas and brahmins eat purity, I have not said that they are liberated. Animals eating the finest grass eat it for as long as they live, I have not said that they are liberated. Thus it is said, if one is not skilled in means, one will not transcend the realm of samsara. However, in this Great Vehicle, if one is skilled in means, there is no certainty in conduct. No matter how one acts, there is nothing that does not transform into the two accumulations. The truth of enjoyment is that there is wisdom without attachment to merit, without obstructing any action. What is the actual means? With non-discriminating wisdom, nothing is tainted by habitual tendencies. Therefore, it is said in that very (text): The unsurpassed secret mantra is accomplished according to how it is mastered by means. Thus it is said. Conduct without attachment or aversion is: one's own land, fields, servants, precious jewels and granaries, horses and elephants, royal power, parents and relatives, wives, sons and daughters, friends, and so on, as many objects of attachment as there are, and insults, scolding, beatings, and so on, as many objects of aversion as there are, do not exist in one's own mind. In conventional truth, it is the mandala of wisdom; in ultimate truth, it is awareness, bodhicitta. Moreover, its essence is indivisible in the three times, and since no characteristic is fixated upon even though anything appears, there is no self or other there. Towards whom should attachment or aversion arise? Who would generate it? Since there is no generator, one is not attached to any action, and one does not have aversion towards anything. It is also said in the treasure (text): However many objects of attachment and aversion there are, though they appear, they are without self-nature. Whatever offerings or insults may occur, do not desire them. Do not engage in attached conduct. Do not respond with aversion. Do not argue. One should act in accordance with this meaning. Following the meaning in practice is: abiding in yoga, whatever one does or practices in the four activities, seeing them as illusory in the Sutra school, and in conventional truth, even though conduct is not abandoned, unlike that (Sutra school), here, even when rising from samadhi, appearance does not obstruct anything. There is no going towards the self, and coming is not stopped. At all times, the awareness of non-duality is seen as self-luminous, and therefore one does not stray from that meaning.
Chinese
应当这样做。然而，对于有分别念的人来说，行走也不会被阻止。我没有去往哪里，来也不会被阻止，也没有到来。无论做什么、如何行事，都不可见，不执着，不寻求，没有要做的事情。无有分别执着地行事。八法也一视同仁地行事。《八十品》中说：“以无分别之方式，于一切皆无执着地享用。”又说：“行走、睡眠、坐卧、享用，都不会从重要的禅修中退失。”又，在那里面说：“衣服、装饰、饮食、歌和词，舞蹈、嬉戏的云聚中，以知为吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）हुं，hūṃ，种子字）而善加享用，便能使奇妙生起的坛城欢喜。”《支分》中说：“大瑜伽士的行为是，于一切皆无分别地行事，将体验到最胜的安乐之味，对此谁会执着呢？行事之时不执着，即是智慧。给予最胜安乐的福德之聚，就在这样的状态中行事。”如是说。经文中说：“显现世间的名相之物，都被无明愚昧的心识，显现为空性，善于方便的瑜伽士，以无自性而熟悉地行事。”如是说。《总集》中说：“从不可见中于虚空中行事，如此行事即是普遍行事，殊胜之义即是最胜行事。”如是说。《总集》中说：“譬如梦的自性，被两个人的力量所左右，一会儿、片刻、瞬间，以及年等，同样地，感受安乐和痛苦，醒来后什么也看不见一样，同样，咒语的行为也是，从空性的自性中，行事的形态显现为任何事物，如果考察，则远离一切所缘。”如是说。那行为的功德，《八十品》中说：“以无有作为的精进，由此获得菩提心要。”又说：“超越作为而安住，以何者于心中行事而获得菩提。”如是说，安住于此意义上，特别的造作勤奋也不需要做，任何行为也没有抛弃和舍弃的，行事之时不执着，无论如何做也不会从意义的界限中退失，因此必定能获得菩提心要。相符顺应的行为是
English
One should do so. However, for those with conceptual thoughts, going is not obstructed either. There is no going to me, and coming is not obstructed, nor is there any coming. Whatever one does, however one acts, it is invisible, unattached, unsought, there is nothing to do. One acts without conceptual clinging. The eight worldly concerns are also practiced with equanimity. The Eighty Chapter says: "By means of non-conceptual conduct, enjoy everything without attachment." And: "Walking, sleeping, sitting, dwelling, enjoying, one does not fall away from the essential meditation." And, in that same text: "Clothes, ornaments, food and drink, songs and words, in the cloud-like gatherings of dance and play, if one thoroughly enjoys them knowing them as Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思）हुं，hūṃ，seed syllable), one pleases the mandala where wonders arise." The Limb says: "The conduct of a great yogi is to act without differentiation in all things. One will experience the supreme taste of bliss; who would be attached to that? Acting without attachment is wisdom. The accumulation of merit that bestows supreme bliss, one acts in such a state." Thus it is said. The scripture says: "All phenomena of appearance and existence, by minds deluded by ignorance, appear as emptiness; the yogi skilled in means, practices familiarity without inherent existence." Thus it appears. The Kun Dus says: "From the invisible, one acts in the sky. Such action is universal action; the supreme meaning is the supreme action." Thus it appears. The Kun Dus says: "For example, the nature of a dream, if it is under the power of two people, for a moment, an instant, a short time, and years, likewise, one experiences happiness and suffering. Just as one sees nothing after waking up, similarly, the action of mantra is also, from the nature of emptiness, the form of action appears as anything. If examined, it is separated from all objects of focus." Thus it appears. The qualities of that action, the Eighty Chapter says: "By exertion without action, one obtains the essence of enlightenment." And also: "One who abides transcending action, and attains enlightenment by acting in the mind." Thus it is said, abiding in this meaning, there is no need for special contrived effort, and there is no abandoning or rejecting any action; while acting, if one does not cling, no matter how one acts, one does not fall away from the realm of meaning, therefore one will surely obtain the essence of enlightenment. The conduct that is harmonious and suitable is
Chinese
那么应该如何行持呢？如果思想上没有阻碍，那么利益众生的行为任何也不舍弃地行持。如《绳索经》中说：“绝不能使用仅仅是众生地狱等的行为。”更何况声闻乘，所有的一切都不要厌烦，尤其不要特别行持。如是说，对于佛法行持和黑白业的行持，即使自己没有因此得到提升和期望，也要为了利益众生而尽力行持。对于眼前的行为，也不要像猴子和孔雀等那样，跳跃、翻滚、舞蹈、摇摆，不要做下流无耻的行为。如果非常谨慎，就能与所有众生的想法相符，就不会出现过失。语言上，也要为了利益众生而念诵，念诵诀窍，或者法性者什么也不说，或者少说话，这样更容易理解。在确定了所说内容之后，不要像鹦鹉和鬼怪那样胡言乱语，不要说无意义的话，不要放荡不羁。心中也要始终不离重要的事情，除了这些之外，什么也不要想贪嗔、希望和怀疑，以及邪见。对于所有善良温和的人，都要像对待孩子一样，让内心平静。那么，行为上的过失是什么样的呢？有时站立的时候，如果身语意三门像以前一样行持，也会有过失。不仅如此，坐着的时候，会高高在上，不把事情放在心上。在村庄里，会看着众生的脸和命运，就像鸟儿寻找小虫一样，只是观察。这叫做“观察相的禅修”。睡觉的时候，不观修意义，而是让心沉浸在各种各样的相的境界中，并且回忆。这叫做“坟地狐狸禅修”。还有，坐着的时候，思想脱离了所缘，心变得昏沉，被睡眠控制，身体没有改变地坐着。这叫做“牛睡禅修”，毫无意义。有时与仆人或禅修的同伴相聚时，把意义抛在一边，说无意义的话，讲述下流的故事，甚至说一些琐碎的闲话。这叫做“放荡的狂欢禅修”。有时在饮食的时候，不专注于无分别的享受，而是挑剔食物，产生贪恋。